Thera 1.111: Jenta
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(111):Jenta Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =111. Jenta= He was reborn in this Buddha-age in the kingdom of Magadha at the village of Jenta, as the son of the raja of a district.1 While still young, his mind, impelled by maturity of conditions, inclined to leaving the world, and he turned the matter over and wondered what he should do. So doubting he heard the Lord(Buddha) preach. From that day he became devoted to the religious life, and entered the Monk’s order. Happily working and with swift insight, he realized arahantship(enlightenment); then reflecting on his attainment and how he had been perplexed, he joyously uttered this verse: ---- 111 Duppabbajjaɱ ve,|| duradhivāsā gehā|| Dhammo gambhīro,|| duradhigamā bhogā,|| Kicchā vutti no itarītaren'eva;|| Yuttaɱ cintetuɱ satatam aniccatan' ti.|| || ---- 111 Hard is the life of the world, and hard In truth to bear house life. Deep is the Path(Dhamma); Hard too is wealth to win. Thus difficult The choice of one or other how to live. It is my duty to bear unceasingly in mind see in everything Impermanence. ---- 1 Maṇḍalikarājassa. Cf. p. 83, n. 5. ---- 1.12 Twelfth Chapter =1.12-1 111 Commentary on the stanza of Jentatthera= The stanza starting with Duppabbajjanve duradhivāsā geha constitutes that of the venerable Thera Jenta. What is the origin? This one also having done devoted deeds of service toward former Buddhas, accumulating good deeds conducive towards escape from the rounds of repeated rebirhts (vaṭṭa) in this and that existence, was reborn as a young divinity at the time of the Blessed One Sikhā. He happened to have seen the Master one day, became pious-minded, and made his reverential offerings of golden turtle-thorn (Kiṅkirāta) flowers, (to Him). On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings, and was reborn as the son of a regional (manḍalika) ruler (rājā) in the village of Jenta in the kingdom of Magadha when this Buddha arose. His name was Jenta. On having attained the age of intelligence, being urged by the prosperity of cause (hetusampatti) became mentally bent towards monkhood (pabbajjāninnāmānaso) even when he was yet young and again thought thus: “Monkhood, namely, is difficult of doing (dukkara); household also is a difficult life; the truth (dhamma) also is deep; wealth also is difficult of achievement (duradhigama); what, indeed, should be done?” Having, however, in this manner, become much minded (cintābahulo), he went to the presence of the Master, one day, while wandering about, and listened to the truth (dhamma). Beginning from the time he had heard the truth, he became specially pleased with monkhood, became a monk in the presence of the Master, collected his mental exercise (kammaṭṭhāna), increasingly developed spiritual insight (vipassanā) and visualised Arahantship by means of easy practice of proper character (sukhāyapaṭipadāya) together with quick possession of higher knowledge (khippabhiññāya). Hence has it been said in the Apadāna:– “As one who had become a young divinity, I made my reverential offering to the leader Sikhā. Having plucked up (paggayho) heavenly flowers (Kakkārupupphaṃ) I specially had them mounted (abhiropayiṃ) to Buddha. It was thirty one aeons (kappa) previous to the present that I made my flower offering; I do not remember any evil existence; this is the fruitful result of my making reverential offering to Buddha. Nine aeons (kappa) also previous to the present, there were seven most excellent sovereigns, very strong world-kings endowed with seven gems. My depravity had been burnt: … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he reflected over his own proper attainment (paṭipatti) saying: “Indeed! I was able to cut my wild thoughts (vitakka) which had risen (uppanna) from the very beginning (ādito),” became delighted and spoke a stanza in order to show the state of having cut but properly (sammadeva) his wild thoughts (vitakka) together with the manner in which it had (previously) arisen (uppanākāraṃ). 111. “Indeed, monkhood is difficult; household is difficult life (adhivāsa); the truth (dhamma) is deep; wealth is difficult of achievement (adhigama). In this dispensatiion (idha) our life (novutti) with whatever available (itaritarena) is miserable (kicchā); it is befitting to constantly (satataṃ) consider the state of impermanence.” There, duppabbajjaṃ means: Monkhood is difficult to do, miserable (dukkhaṃ) is monkhood (pabbajanaṃ) because of the fact that monkhood (pabbajana) is difficult to do (dukkara) after having given one’s breast (ura) in this dispensation after forsaking not only one’s own mass (khandha) of wealth (khandha) whether small of large, but also all-round circle of one’s relatives. Ve means: just an indeclinable particle (kipāta); in other words, it makes the meaning firm (daḷha) thus: “pabbajjā dukkhā (monkhood is miserable).” The house also is unliveable (āvaseyya), duradhivāsā gehā; it means:– since there is duty (kicca) that should be done by one who does live (adhivasanta) in a house, such a duty as official duty (rājakicca) assigned by the king (raññā), administrative duty (issarakicca) assigned by an administrator (issara), household duty (gahapatikicca) assigned by a wealthy house-holder (gahapati); moreover the multitude of men (parijana) who are but monks and brahmins should be supported (saṅgahetabba); whenever whatever ought to be done is being done; nevertheless, a house-dweller is difficult to be brimful (duppāro) similar to a leaking jar (chiddaghaṭo) as well as a large ocean; therefore these houses, namely, are miserable and difficult to live (dukkarā) and dwell; thus, having done, living and dwelling are difficult matters. If, on the other hand, I were to accordingly abide (anutiṭṭṭheyyaṃ) in monkhood, dhammogambhīro; for whatever purpose (yadattha) is my monkhood, that purpose should be achieved by me as a monk; the good dhamma (saddhamma) which is to be properly penetrated into (paṭivedha) is deep (gambhīro); it is difficult of seeing (duddaso) because of the state of being the sphere (gocara) of profound knowledge; it is difficult of proper penetration (duppaṭivijjho) because of the fact that the dhamma has the state of being profound. If I were to enjoy my life (āvaseyyaṃ) in my house, duradhigamā bhogā (those wealth without which is not possible to live the life in a house, being such that they should be achieved (adhigantabba) with misery (dukkha) and difficulty (kasira), they are difficult of achievement (duradhigamā). Thus, being the case (evaṃ sante), I would stand by (anutiṭṭheyyaṃ) the monkhood even, after having forsaken the household life (gharāvāsa); in this manner also, kicchā vutti no itarītarena idha (in this dispensation of buddha, our routine (vutti) lives (jīvikā) with this and that of according as whatever has been gained as ecclesiastical essential (paccaya) is not easy (kicchā) but troublesome (dukkhā); for housedwellers because of the fact that it is difficult to do the dwelling (duradhivāsatā), because of difficulty of achievement of wealth in the house; (on the other hand) in the dispensation (sāsane) our routine (vutti) is not easy (kiccha) but difficult (kasira) because of the fact tha wer should maintain ourselves (yāpetabbatā) with whatever (itarītarena) ecclisiastical essential (available). Under that circumstance (tattha) what is it that is fit to be done? Yuttaṃ cintetuṃ satataṃaniccataṃ means; It is fit and proper to consider and see clearly (vipassituṃ) as “Anicca (impermanent) consequent upon that (tato), namely:– throughout the whole day, as well as throughout the earlier and later periods of every night whatever has sprung up as a phenomenon (dhamma) pertaining to the three categories of existence (te bhūmaka) is in a state of impermanenece (aninccataṃ); moreover, (tato), it is not permanent also since there is a tendency of (vantato) appearance (uppāda) and disappearance (vaya), beginning (ādi) and end (anta), because of being temporary (tāvakālikato). As and when the contemplation (anupassanā) on impermanence is accomplished (siddha), contemplations on other matters (itarā) become but easily accomplished; thus, here, contemplation on impermanence alone had been spoken of. It is also because it is easy to catch hold of (sukhaggahanato) the teaching of Buddha (sāsanika) since there is no need for elucidation (byabhicarana) of suffering (dukkha) and non-self (anatta) which constitute inpermanence (anicca). On that account, Buddha said: “Yadaniccaṃ taṃ dukkhaṃ; yamdukkhaṃ tadanattā (that which is impermanent is suffering; that which is suffering is non-self);” “yaṃ kiñci samudaya dhammaṃ sabbaṃ taṃ nirodhadhammaṃ (all that which has the nature of origination is subject to cessation);” “vayadhammā saṅkhārā (creations are subject to distruction).” There has arisen (jāto), at the present moment, the duty that has been done (katakicco) after having started (ārabhitvā) with the development of spiritual insight (vipassanā) in the face (mukhena) of impermanence (aniccatā) after having suppressed (niggahetvā) wild thoughts (vitakke) that has arisen (uppanne) now and then (aparāparaṃ) by way of (vasena) being thus mutually (aññamaññaṃ) opposite (paṭipakkha) that by means of this (tadaminā); thus, he pointed out. Hence has it been stated thus: “Attano paṭipatti (his own proper attainment or practice);. etc. This self-same stanza became the making manifest (byākarana) of the Thera’s Arahantship (aññā). The Commentary on the stanza of the Thera Jenta is complete. ----